3. If part of a pomegranate or a water-melon is rotten it is not included together with the rest [of the fruit to make up the bulk that conveys un¬ cleanness]. If [the fruit] is sound at either end but rotten in the middle, [what is rotten] is not included with the rest. The nipple on a pomegranate 1 Legumens.
4 It serves to protect the cucumber from dirt.
s The staik near to the edible part is included together with it, even if the edible part is not enough to encompass it.
s included with the rest, but the sprouting hairs are not included. R. Eliezer says: Its ‘comb’ also is not susceptible to uncleanness.
4. All rinds contract uncleanness and convey uncleanness and they are included together with the rest [of the fruit to make up the bulk that con¬ veys uncleanness]. R. Judah says: An onion has three skins: the innermost skin, whether it is entire or has holes in it, is included together with the edible part; the middle skin, if it is entire, is included, but if it has holes in it, it is not included; but the outermost in either case is not susceptible to uncleanness.
5. If a man chopped up fruit in order to cook it, even if he did not wholly cut it through, it is not deemed connected together; but if [he had so cut it] in order to pickle it or fry it or set it on the table, it is deemed still connected together. If he made a beginning of taking the portions apart, [only] that [portion of] food that he has begun to take apart is deemed not connected. If nuts or onions were strung together they count as connec¬ tives [one with the other]. If he made a beginning of taking the nuts apart or of peeling the onions, [only] that [on which he has begun] is deemed not connected. [The shells of] nuts and almonds [still] count as a connective [with the edible part] until they have been crushed.
6. [The shell of] a roasted egg1 [counts as a connective for uncleanness] until it has been chipped, but that of a boiled egg,* until it is wholly broken up. A bone wherein is marrow counts as a connective until it is wholly broken up. [The rind of] a pomegranate that has been cut in two still counts as a connective until it has been knocked with a stick [to empty it of seeds]. In like manner, the loose stitches of the washermen,1 or a garment stitched together with threads of mixed stuff — these count as connectives until a beginning is made of undoing them.
7. The [outer] leaves of vegetables are included together [with the edible parts to make up the bulk that conveys uncleanness] if they are f-een; but if they are withered they are not included. R. Eliezer b. R.
adok says: The withered leaves of cabbages are included, since they are edible; and also those of lettuces, since they serve to protect the edible parts.
8. If the leaves of onions and the shoots of onions have sap inside them, they must be measured4 in the condition in which they are; but if they have an empty space inside them, this may be pressed tight. Spongy bread must be measured in the condition in which it is; but if it has an empty space inside it, this may be pressed tight. Flesh of a calf that is swollen and flesh of an old beast that is shrunken are measured in the condi¬ tion in which they are.
9. If a cucumber was planted in a plant-pot5 and it grew and came out¬ side the plant-pot, it is not susceptible to uncleanness.6 R. Simeon said: What is its nature that it should become insusceptible!7 — but, rather, what is unclean continues in its uncleanness and what becomes clean may be eaten.8 10. Vessels made of cattle-dung or vessels of [unburnt] clay9 through 1 The contents remain liquid; a small hole suffices to let out the contents.
7 The contents become solid. J Par. 12’.
* When it is necessary to ascertain whether they are as much as an egg’s bulk and so sufficient to convey food uncleanness.
s Which is susceptible to uncleanness as an earthenware vessel.
4 Since it now derives nourishment from the ground.
7 Since its roots are in the plant-pot.
4 What is inside the plant-pot is deemed unclean, and what is outside, clean.
4 Lit. ‘earth’. See App. IV. 16 c.
SIXTH DIVISION: TOHOROTH which the roots can penetrate, do not render seeds susceptible to unclean¬ ness.1 A plant-pot in which is a hole does not render seeds susceptible to uncleanness,2 but if it has no hole it renders seeds susceptible to unclean¬ ness. How great should be the hole? Such that a small root can come out. If it3 was filled with earth up to the brim, it counts as a tray without a rim.4 3. 1. Some things5 need to be rendered susceptible6 [to uncleanness] but do not need intention;7 some need intention and also to be rendered sus¬ ceptible; some need intention but do not need to be rendered susceptible; and some need neither intention nor to be rendered susceptible. All food¬ stuffs peculiar to man need to be made susceptible and do not need intention.8 2. Aught severed from a man or from a beast or from a wild animal or from birds, or from the carcase of an unclean bird, and the fat in villages,9 and all wild vegetables excepting truffles and fungus (R. Judah says: Excepting wild leeks, purslane, and asphodel. And R. Simeon says: Excepting cardoon. R. Jose says: Excepting acorns) need intention10 and also to be rendered susceptible [to uncleanness].
3. The carcases of unclean beasts anywhere and, in villages, the car¬ cases of clean birds, need intention but do not need to be made susceptible.11 The carcase of a clean beast anywhere and, in the markets, the carcase of a clean bird and fat, need neither intention nor to be rendered susceptible. R. Simeon says: Also [the carcase of] a camel, rabbit, cony or pig.
4. After dill12 has been used to flavour [what is in] the cooking-pot, it is no longer subject to the laws of Heave-offering,13 and it does not convey food uncleanness.14 The sprouts of the service-tree and of candytuft, and the leaves of the arum do not convey food uncleanness unless they are sweetened.15 R. Simeon says: Also the leaves of colocynth.
5. Costus, amomum, and the principal spices, crowfoot and asafoetida, black pepper and lozenges of safflower, may be bought with [Second-] Tithe money;16 but they do not convey food uncleanness.17 So R. Akiba. R. Johanan b. Nuri said to him, If they may be bought with [Second-] Tithe money why do they not convey food uncleanness? and if they do not convey food uncleanness they may not be bought with [Second-] Tithe money.18 6. Unripe figs and grapes — R. Akiba says: They convey food unclean¬ ness. But R. Johanan b. Nuri says: [Only] when they come to the season when they are liable to Tithes.19 Olives and grapes that have turned hard, the School of Shammai declare susceptible to uncleanness, but the School of Hillel declare them insusceptible. The School of Shammai declare black They do not count as ‘vessels’ but as attached to the ground.
2 It counts as attached to the ground and not a vessel in itself.
* See Kel. 23. It has no receptacle and is therefore not susceptible to uncleanness.
5 Before they can contract or convey uncleanness.
7 The deliberate intention to use them as food.
8 Since it may always be assumed that they will be used for food.
'> Where it is not customary to eat it. 10 They are not usually thought of as food.
11 They are already unclean. See App. IV. 14. 12 That was Heave-offering.
12 If a non-priest eats it he is not culpable.
14 It is no longer deemed to be food. 15 Only then are they edible.
16 Cf. p. 73, n. 6. 17 They are not edible, but only flavouring matter.
18 Because it is written (Deut. I4!S), ‘And thou shalt bestow thy money...and thou shait eat’. 19 See Mass. ilft.
cummin insusceptible to uncleanness, and the School of Hillel declare it susceptible. So, too, [do they differ] concerning [whether it is liable to] Tithes.
7. The palm-sprout' is like to wood in everything save that it may be bought writh [Second-jTithe money. Unripened dates are deemed to be food, but they are exempt from Tithes.
8. When do fish become susceptible to uncleanness?2 The School of Shammai say: After they are caught. The School of Hillel say: After they are dead. R. Akiba says: If they could live [if they were put back into the water they are not susceptible to uncleanness]. If a branch of a fig-tree was broken off but it was still attached by its bark, R. Judah declares [the fruit thereon] still insusceptible to uncleanness, but the Sages say: [Only] if it [and the fruit thereon] could live [if it was again fastened to the tree]. Grain that has been uprooted, though it is still attached by a small root, is not susceptible to uncleanness.
9. The fat of [the carcase of] a clean beast is not accounted unclean with carrion uncleanness: therefore it needs to be rendered susceptible. The fat of an unclean beast is accounted unclean with carrion uncleanness, therefore it does not need to be rendered susceptible. Unclean fish and unclean locusts in villages need intention.3 xo. A bee-hive,4 R. Eliezer says, counts as immovable property, a prozbol may be written on its security, and it is not susceptible to unclean¬ ness while it remains in its own place; and if a man scraped honey from it on the Sabbath he is liable to a Sin-offering. But the Sages say: It does not count as immovable property, and a prozbol may not be written on its security, and it is susceptible to uncleanness even while it remains in its place; and if a man scraped honey from it on the Sabbath he is not culpable.
11. When do honeycombs become susceptible to uncleanness by virtue of being a liquid?5 The School of Shammai say: After the bees have been smoked out. And the School of Hillel say: After the honeycombs have been broken.
12. R. Joshua b. Levi said: The Holy One, blessed is he, will cause every saint to inherit hereafter three hundred and ten worlds, for it is written, That I may cause those that love me to inherit yesh6 and that l may fill their treasuries,7 R. Simeon b. Halafta said: The Holy One, blessed is he, found no vessel that could hold Israel’s blessing excepting Peace, for it is written, The Lord will give strength unto his people; the Lord will bless his people in peace} 1 Soft and edible in summer but hard in winter.
1 For while they are alive they are not susceptible.
* And everywhere need to be rendered susceptible. * Shebi. io’.
s They are already susceptible as food. As a liquid, however, they contract first-grade uncleanness if touched by anything unclean. See Par. 8\ 6 R.V. ‘substance’. 7 Prov. 8“. The consonants of yesh (yodh and shin), have the numerical values to and 300. This is the exegetical device called ‘Gematria’. See APPENDIXES I. GLOSSARY OF UNTRANSLATED HEBREW TERMS.
II. TABLES OF MONEY, WEIGHTS, AND MEASURES.
III. RABBINICAL TEACHERS QUOTED OR REFERRED TO IN THE TEXT OF THE MISHNAH.
IV. THE RULES OF UNCLEANNESS AS SUMMARIZED BY ELIJAH, THE GAON OF WILNA.
APPENDIX I GLOSSARY OF UNTRANSLATED HEBREW TERMS 1. Ab. The fifth month of the Jewish calendar, counting from Nisan (Est.37; cf. R. Sh. i1). It corresponds to the latter part of July and part of August.
2. Adar. The twelfth month of the calendar, corresponding approximately to March. When the year is intercalated (see p. 202, n. 7) a month is inserted after Adar and before Nisan, the first month of the following year. This added month is known as Adar Sheni, ‘Second Adar’.
3. Am-Haaretz (‘People of the land’). The name given to those Jews who were ignorant of the Law and who failed to observe the rules of cleanness and uncleanness and were not scrupulous in setting apart Tithes from the produce (namely, Heave-offering, First Tithe, Second Tithe, and Poor- man’s Tithe). Those Jews who, on the contrary, undertook to be faithful in observing the requirements of the Law are known as ‘Associates’ (haberim). See also Demai.
4. Asherah. A tree worshipped by the heathen. See A. Zar. 37. Cf. Ex. 3413; Deut. 123; 16s1; Judg. 634; 1 Kings 1414.
Asper. See App. II a.
5. Chislev. The ninth month of the calendar, corresponding approximately to December.
6. Demai (or dammai). Lit. ‘dubious’, i.e. produce not certainly tithed. The term is applied to produce bought from an Am-haaretz and ‘dubious’ in the sense that it cannot be assumed by an ‘Associate’ (see Dem. 2*: one who undertakes to be scrupulous in his observance of the rules governing Tithes and cleanness and uncleanness) who proposes to eat it, that Heave¬ offering and Tithes have been duly separated from it. The Associate must, therefore, set apart the priests’ dues, viz. Heave-offering and the Heave¬ offering of Tithe (see below, under Terumah) which are forbidden to non¬ priests. He need not, however, give First Tithe and Poorman’s Tithe from demai -produce. See introductory note to the tractate ‘Demai’. Denar. See App. II A.
7. Elul. The sixth month of the calendar, corresponding approximately to September.
(a) According to the Sabbath Law the movements of the people of a town are restricted on the Sabbath to 2,000 cubits from the boundaries of the town. But if enough food for two meals is deposited in an accessible place on the eve of the Sabbath at the prescribed 2,000 cubits’ distance, this spot counts as a man’s temporary abode, thereby allowing him a range of 2,000 cubits beyond the common Sabbath limit.
( b ) Similarly Erub may be arranged as between the various domiciles within a courtyard; if all the occupants have a share in a deposit of food placed in a known place in the courtyard, they are all thereby given unrestricted access to the premises of the other occupants. See also Shtttuf.
9. Habdalah. Lit. ‘division’, ‘distinction’. The ceremony which marks the end of a Sabbath or Festival-day and the entering in of an ordinary day (see Singer, Authorised Jewish Prayer Book, pp. 216 f.).
10. Haggadah (pi. Haggadoth). Lit ‘narration’. The type of rabbinical interpretation and exposition of Scripture which aims at edification (as opposed to Halakah, which aims at defining or supporting legal usage). Haggadah is not frequently met with in the Mishnah; but it is sometimes used as a conclusion to some of the tractates (cf. Peah, Yoma, Taanith, Sotah, Baba Kamma), and it is prominent in Aboth.
APPENDIX I 11. Halakah (pi. Halakoth). Lit. ‘custom’, 'rule’. An accepted decision in rabbinic law, usually, but not necessarily, derivable from Scripture. The term is also used for those parts of the Talmud concerned with legal matters in contrast to Hagcadah. The Mishnah is almost wholly HalakaJi.
12. Halitzah. Lit. ‘drawing off’ (sc. of the shoe). The ceremony prescribed (in Deut. 25 7“*; cf. Yeb. I2lfl) when a man refuses to marry the widow of his brother who has died childless.
13. Hallel. Lit. ‘Praise thou (the Lord)’. The recital of Psalms 113-18 at Festivals and New Moons. By the ‘Great Hallel’ (Taan. 3*) Ps. 136 is meant.
14. Hametz. Leavened bread; or any other matter containing the ‘five kinds of grain’ (wheat, barley, spelt, goatgrass, and oats) in a fermented state.
Hin. See App. II D.
Issar. See App. II a.
15. Jubilee (The year of). Heb. Yobel. The fiftieth vear. See Lev. 258 1C, Kab. See App. II D and E.
16. Ketubah (or Ketubbah). Lit. ‘a written document’. A wife’s ‘jointure’. The word is used (a) for the document (cf. Ket. 47-1*) in which the bride¬ groom pledges himself to assign a certain sum of money to the bride in the event of his death or of his divorcing her; and (b) for the sum of money so assigned (cf. Ket. 51).
17. Konam. A word substituted for Korban (lit. ‘an offering’, i.e. sacred as an offering dedicated to the Temple), the usual term introducing a vow to abstain from anything, or to deny another person the use of anything. Kor. See App. II D and e.
18. Korban. See Konam.
Kortab. See App. II D.
19. Koy. Probably a species of wild sheep, or a cross between a goat and some species of gazelle. It remained a matter incapable of settlement whether it came within the category of cattle or wild animal, a domesticated or an undomesticated beast.
Lethek. See App. II d.
Litra. See App. II D.
Log. See App. II D.
20. Lulab. Lit. ‘palm-branch’. The branches of palm, myrtle, and willow, bound together and carried, together with a citron, during the Feast of Tabernacles in fulfilment of Lev. 2349.
Maah. See App. II a.
21. Maamad. Lit. ‘place of standing’. It is the name given to a group of representatives from outlying districts, corresponding to the twenty-four ‘courses of priests’. Part of them went up to the Temple as witnesses of the offering of the sacrifices (Taan. 4*), and part came together in their own town, where they held prayers at fixed times during the day coinciding with the fixed times of sacrifice in the Temple. This is the origin of the Synagogue system, in which the various daily offices are called by the names made familiar in the routine of the Temple (see p. 199, n. 5).
22. Maddaf. Lit. ‘slight or indirect contact’. It denotes the degree of uncleanness conveyed by those enumerated in Lev. 15*’**, to what lies above them even though they are not in immediate contact with it. It is not a ‘father of uncleanness’ which can convey uncleanness to men and vessels, but a ‘derived uncleanness’ able only to render foodstuffs and liquids unclean. See also Midras.
23. Marheshwan. The eighth month of the calendar, corresponding approximately to November.
GLOSSARY OF UNTRANSLATED HEBREW TERMS 795 24. Melog. Lit. ‘plucking’. The term describes that property of the wife of which the husband has full use and benefit until her death or divorce, without being answerable for any loss, damage, or deterioration which the property suffers from his use. See also Son Barzel.
25. Mezuzah. Lit. ‘doorpost’. See Deut. 6s. A small rolled-up piece of parchment on which is written the two passages Deut. 6*~*; 1 113-21, and which is enclosed in a cylinder and fastened to the right-hand doorpost.
26. Midras. Lit. ‘place of pressure or treading’. It denotes the degree of uncleanness suffered by an object which any of those enumerated in Lev. i2*; is*1 *s, sits, lies, or rides upon or leans against. Any object which is fit to sit, lie, or ride upon, and which is usually sat, lain, or ridden upon (without affecting that object’s proper function if it is not primarily a seat, couch, or saddle), is deemed to be ‘susceptible to midrar-uncleanness’.
27. Midrash. Lit. ‘exposition’, sc. of Scripture. Interpretation of Scripture, originally in the sense of deducing an idea or rule from Scripture, in the manner of either Haggadah or Halakah. The term is used also of systematic verse-by-verse commentary of Scripture as contrasted with Mishnah, which teaches Halakoth independently of their Scriptural basis. Mina. See App. II a and b.
28. Mishnah. Lit. ‘teaching’, or ‘repetition’. The collection of legal tradi¬ tions (explaining or supplementing the laws of the Pentateuch or derivable from the principles of those laws) in the form compiled by R. Judah the Patriarch at the close of the second century a.d. Mishnah is also used frequendy in the sense of a single teaching or a single paragraph contained in such a collection of traditional law. The Mishnah of R. Judah contains references to earlier collections also known by the name Mishnah. See General Index, s.v. Mishnah.
29. Nathin (f. Nethinah). Lit. ‘given’. See 1 Chron. 9*; Ezra 243, 8*°; Neh. 3**. They were descendants of the Gibeonites whom Joshua made into Temple slaves (Josh. 927). For their status in the community see Kidd. 4'°.
30. Nisan. The first month of the calendar (see Est. 3 7), corresponding to the latter part of March and part of April.
31. Omer. Lit. ‘sheaf’. See Lev. Z31#. Before the new harvest could be reaped, a sheaf of barley must first be reaped and the flour offered as a Meal¬ offering in the Temple. See Men. iolB. Only after it had been offered was the produce of the new harvest permitted for common use.
32. Orlah. Lit. ‘foreskin’, ‘uncircumcision’. See Lev. 19“. The fruit of young trees was forbidden for common use during the first three years as being ‘the fruit of uncircumcision’. In the fourth year the fruit could be ‘redeemed’ (i.e. its equivalent in money set apart, plus a fifth of its value), and it was then free for common use. Fourth-year fruit must either be consumed in Jerusalem, or the money by which it was redeemed must be spent in Jerusalem. ‘Orlah’ is the name of the tenth tractate of the first division of the Mishnah.
33. Peah. Lit. ‘the comer’, sc. of the field that is being reaped. A portion of the crop of a field (and also of an olive tree) left by the reapers for the benefit of the poor. See Lev. ig>a. ‘Peah’ is the name of the second trac¬ tate of the first division of the Mishnah.
Perutah. See App. II a.
PontHon. See App. II A.
34. Prozbol. The word is explained as an abbreviation of npos fiovhf} fiovhei rran>. See Shebi. io4. According to Deut. 15*, all loans were remitted in the Seventh Year. Lest this should lead to fraud or oppression (Deut. 15*) Hillel enacted the rule of the Prozbol, which was a declaration made before a court of law by a creditor, and signed by witnesses, to the effect that the APPENDIX I APPENDIX I loan in question would not be remitted under the terms of the Seventh- Year law.
35. Purim. Lit. ‘lots’. The festival kept on Adar 14 (or 15) in remembrance of the salvation of the Jews in Persia, as recorded in the book of Esther.
36. Rabban. Lit. ‘our master’, ‘our lord’. A title of honour given in the Mishnah to most of the presidents of the Rabbinical Court after the time of Hillel.
37. Re’iyyah. Lit. ‘appearance’. Pilgrimage to the Temple in fulfilment of Deut. i6lc, which requires all males ‘to appear before the Lord’ three times a year, at the Feasts of Passover, Pentecost, and Tabernacles. The name Re’iyyah is used also of the Whole-offering which the Israelite brings at such times.
Ris. See App. lie.
Seah. See App. II D and E.
Sela. See App. II A and b.
Shekel. See App. II a and B.
38. Shema'. Lit. ‘Hear (, O Israel!)’. The first word of the group of three passages from Scripture (Deut. 64-9; n1*-21; Num. 15s7-41) which must be recited daily in the morning and in the evening. See Ber. z~.
39. Shittuf. Lit. ‘association’, ‘partnership’. See Erub. 7e. A deposit of food is placed jointly by the occupants of neighbouring premises and court¬ yards in an accessible place in some alley-wav. This, for purposes of the Sabbath law, creates a ‘partnership’, thereby granting each participator access to the premises of the other participators, so effecting a certain elasticity in the Sabbath restriction which forbids a man to carry a burden from one domain into another (Shab. 7*, end). The areas and premises belonging to those participating in the Shittuf are thus transformed into a single domain.
40. Shofah. The ram’s horn, blown on prescribed occasions in the Temple and in the Synagogue service. In Shek. 6\ Shofar is used to describe the chests (perhaps indicating their shape) into which were cast money contributions towards the upkeep of the Temple-service.
Sit. See App. II c.
Sit. See App. II c.
41. Son Barzel. Lit. ‘sheep of iron’, (a) The wife’s property which the husband, in case of her death or divorce, must restore in full (see Yeb. 71). ( b ) A species of contract in which A sells his flock to B on condition that B shares the profits with A until such time as he has made payment in full, B being solely responsible for all losses sustained (B.M. 5®; Bekh. 2*).
42. Sukkah. Lit. ‘booth’. The temporary, lightly built hut set up in fulfil¬ ment of Lev. 23s4-*-3*-4*, which requires the Israelites to dwell in ‘booths’ during the seven days of the Feast of Tabernacles. The rules applying to this observance are treated in detail in the sixth tractate of the second division of the Mishnah.
43. Talmud. Lit. ‘learning’. The general sense of the word is ‘study’ of the Law. It is more common in the narrower sense of the comments and discussions (the Gemara, lit. ‘completion’) on the text of the Mishnah by Palestinian and Babylonian scholars from the third to the fifth century A.D., which constitute the Palestinian Talmud ( Talmud Yerushalmi ) and the Babylonian Talmud ( Talmud Babli).
44. Tammuz. The fourth month of the calendar, corresponding with the latter part of June and part of July.
45. Tebet. The tenth month of the calendar, corresponding approximately with January.
46. Tefillah. Lit. ‘prayer’. It denotes the ‘prayer’ par excellence, the ‘Shemoneh Esreh’, or the ‘Eighteen Benedictions’, one of the essential GLOSSARY OF UNTRANSLATED HEBREW TERMS 797 elements in the daily Synagogue service (cf. Taan. 2*); Singer, Authorised jfeurish Prayer Book, pp. 44-54. It was said three times a day, morning, afternoon, and evening. The first two corresponded to the morning and afternoon Daily Whole-offerings in the Temple. On Sabbaths and Festival-days an ‘Additional Tefillah’ was said, corresponding to the ‘Additional Offering’, offered on those days. See Ber. 41 — 57.
47. Terefah. Lit. ‘tom’, sc. by wild beasts. Originally (cf. Lev. 22®) the term signified the flesh of clean beasts which had been mauled or killed by beasts of prey and so rendered unfit for food. It is more common in the Mishnah in the technical sense of (a) the flesh of a beast that had received a fatal injury, such that it could not continue alive for another twelve months, or that suffered from some defect or abnormality; or ( b ) the flesh of an animal slaughtered unskilfully although in valid fashion, as distinct from nebelah, ‘carrion’ (lit. animal carcase), a clean beast that has either suffered a violent death, or that was slaughtered not in a valid and regular fashion (Hull. a’—4). See generally the tractate Hullin, especially ch. 3. Tererith. See App. II a.
48. Terumah. (i) Heave-offering, the portion of the yield of their harvests which Israelites must give to the priests (Num. 18®0; Deut. 184). Heave¬ offering figures prominently in the teaching of the Mishnah (it is referred to nearly six hundred times). In addition to its being the first levy on newly harvested produce, the right to eat of Heave-offering is a gauge of priestly status (see Lev. 2210®; Yeb. 71"); also, by reason of its sanctity, Heave-offering is one degree more highly susceptible to uncleanness than is common food (see p. 714, n. 3).
(2) Heave-offering of Tithe, the tithe which is given to the priests by the levites out of the tithe which they have received from Israelites (Num. i8lMr).
(3) In the tractate ‘Shekalim’ (3'®; cf. Ned. 24) Terumah is used in the sense of ‘contribution’, ‘levy’, of shekels taken at stated times out of the Shekel-chamber in the Temple.
(4) The portions allotted to the priests from certain offerings in the 49. Tishri. The seventh month of the calendar, corresponding to the latter part of September and the first part of October.
Tritimor. See App. II B.
Tropcdc. See App. II a.
Zuz. Another name for the denar. See App. II A and B.
APPENDIX II MONEY, WEIGHTS, AND MEASURES A. MONEY: t perutah (the smallest copper coin current).
2 pondions — 1 maah (the smallest silver coin current. It is sometimes referred to simply as ‘a piece of silver’; B.M. 4®. Its weight is given as 16 barleycorns).
12 pondions — 1 denar or zuz.
6 maahs — 1 denar or zuz.
5 aspers — 1 denar or zuz (Eduy. i1#; M. Sh. 2®).
2 tropaics — x denar or zuz.
APPENDIX II 2 shekels — 1 sela.
25 denars — 1 golden denar or zahub.
For the purchasing power of money at the time of the Mishnah, cf. B.B. 51 (a yoke of oxen), B.M. 51 (price of wheat), B.M. 52 (rent of a courtyard), Ket. 5 s (a woman’s annual dressing allowance), Maas. 2® (fruit in small quantity), Erub. 82 (price of bread and flour), Men. 138 (young bullocks, rams, and lambs), B.K. 104 (an ass), Meil. 61 (mantle and shirt).
Roughly speaking a denar or zuz may be considered the equivalent of a shilling or mark; and the sela approximately equivalent to a dollar.
B. WEIGHTS: 1 zuz (about 2i grammes).
2 zuz — 1 common shekel.
2 shekels — 1 sela (but cf. Ket. 5®; Hull. 112) 50 zuz — 1 tritimor (or tartimar).
100 zuz — 1 Italian mina.
C. DISTANCE: 1 fingerbreadth (about z\ centimetres).
2 handbreadths — 1 sit (the distance between the tips of the outstretched thumb and index finger. But according to Maimonides the sit is the distance between the outstretched index and middle fingers, and is equal only to four fingerbreadths).
2 spans — 1 cubit (but cf. Kel. 179’ 10).
D. LIQUID AND DRY MEASURE: 64 kortabs — 1 log (the contents of 6 eggs).
2 litras — 1 log.
30 seahs — 1 kor (or x homer).
2 letheks — 1 kor.
E. MEASUREMENT OF AREA: (viz. such ground as suffices for the sowing of a kor, seah, or kab of seed respectively. Cf. Arak. 32; Lev. 2718).
APPENDIX III RABBINICAL TEACHERS QUOTED OR REFERRED TO IN THE TEXT OF THE MISHNAH Abtalion Admon Akabya b. Mehalaleel Antigomis of Soko Baba b. But a Ben Bag-Bag ( Johcman ) Ben He-He Honan the Egyptian •Hillel the Elder Johanan the High Priest Jose b. Joezer Jose b. Johanan Joshua b. Perahyah Judah b. Tabbai Measha Menahem (Hag. 2*) Nittai of Arbela Onias the Circle-maker Shammai the Elder Shemaiah Simeon b. Shetah Simeon the Just Ben Bukri Dositheus of Kefar Yatma Eleazar b. Dolai, Abba •Gamaliel the Elder (Rabban) Hananiah b. Hezekiah b. G orion Hanina, Prefect of the Priests Johanan b. Gudgada Johanan b. ha-Horani Johanan b. Zakkai Joezer of the Birah Jose Holi Kufri, Abba Judah b. Bathyra Menahem b. Signai Nahum the Mede Nahum the Scrivener Nehunya b. Gudgada School of Hillel School of Shammai *Simeon b. Gamaliel I ( Rabban ) Simeon of Mizpah Zechariah b. ha-Kazzab Zechariah b. Kabutal SECOND GENERATI Ben Bathyra (see Simeon